The global brain is a neuroscience-inspired and futurological vision of the planetary information and communications technologynetwork that interconnects all humans and their technological artifacts[1]. As this network stores ever more information, takes over ever more functions of coordination and communication from traditional organizations, and becomes increasingly intelligent, it increasingly plays the role of a brain for the planet Earth.

The World-wide web in particular resembles the organization of a brain with its webpages (playing a role similar to neurons) connected by hyperlinks (playing a role similar to synapses), together forming an associative network along which information propagates.[3] This analogy becomes stronger with the rise of social media, such as Facebook, where links between personal pages represent relationships in a social network along which information propagates from person to person.[4]
Such propagation is similar to the spreading activation that neural networks in the brain use to process information in a parallel, distributed manner.

Although some of the underlying ideas were already expressed by Nikola Tesla in the late 19th century and were written about by many others before him, the term “global brain” was coined in 1982 by Peter Russell in his book The Global Brain.[5] How the Internet might be developed to achieve this was set out in 1986.[6] The first peer-reviewed article on the subject was published by Gottfried Mayer-Kress in 1995,[7] while the first algorithms that could turn the world-wide web into a collectively intelligent network were proposed by Francis Heylighen and Johan Bollen in 1996.[3][8]

Reviewing the strands of intellectual history that contributed to the global brain hypothesis, Francis Heylighen distinguishes four perspectives: “organicism”, “encyclopedism”, “emergentism” and “evolutionary cybernetics”. He asserts that these developed in relative independence but now are converging in his own scientific re-formulation.[9]

The mental aspects of such an organic system at the planetary level were perhaps first broadly elaborated by palaeontologist and Jesuit priest Pierre Teilhard de Chardin. In 1945, he described a coming “planetisation” of humanity, which he saw as the next phase of accelerating human “socialisation”. Teilhard described both socialization and planetization as irreversible, irresistible processes of macrobiological development culminating in the emergence of a noosphere, or global mind (see Emergentism below).[11]

The more recent living systems theory describes both organisms and social systems in terms of the "critical subsystems" ("organs") they need to contain in order to survive, such as an internal transport system, a resource reserve, and a decision-making system. This theory has inspired several thinkers, including Peter Russell and Francis Heylighen to define the global brain as the network of information processing subsystems for the planetary social system.

In the perspective of encyclopedism, the emphasis is on developing a universal knowledge network. The first systematic attempt to create such an integrated system of the world's knowledge was the 18th century Encyclopédie of Denis Diderot and Jean le Rond d'Alembert. However, by the end of the 19th century, the amount of knowledge had become too large to be published in a single synthetic volume. To tackle this problem, Paul Otlet founded the science of documentation, now called information science. In the 1930s he envisaged a World Wide Web-like system of associations between documents and telecommunication links that would make all the world's knowledge available immediately to anybody. H. G. Wells proposed a similar vision of a collaboratively developed world encyclopedia that would be constantly updated by a global university-like institution. He called this a World Brain, as it would function as a continuously updated memory for the planet, although the image of humanity acting informally as a more organic global brain is a recurring motif in other of his works.[12]

Tim Berners-Lee, the inventor of the World Wide Web, too, was inspired by the free-associative possibilities of the brain for his invention. The brain can link different kinds of information without any apparent link otherwise; Berners-Lee thought that computers could become much more powerful if they could imitate this functioning, i.e. make links between any arbitrary piece of information.[13] The most powerful implementation of encyclopedism to date is Wikipedia, which integrates the associative powers of the world-wide-web with the collective intelligence of its millions of contributors, approaching the ideal of a global memory.[9] The Semantic web, also first proposed by Berners-Lee, is a system of protocols to make the pieces of knowledge and their links readable by machines, so that they could be used to make automatic inferences, thus providing this brain-like network with some capacity for autonomous "thinking" or reflection.

This approach focuses on the emergent aspects of the evolution and development of complexity, including the spiritual, psychological, and moral-ethical aspects of the global brain, and is at present the most speculative approach. The global brain is here seen as a natural and emergent process of planetary evolutionary development. Here again Pierre Teilhard de Chardin attempted a synthesis of science, social values, and religion in his The Phenomenon of Man, which argues that the telos (drive, purpose) of universal evolutionary process is the development of greater levels of both complexity and consciousness. Teilhard proposed that if life persists then planetization, as a biological process producing a global brain, would necessarily also produce a global mind, a new level of planetary consciousness and a technologically supported network of thoughts which he called the noosphere. Teilhard's proposed technological layer for the noosphere can be interpreted as an early anticipation of the Internet and the Web.[14]

Physicist and philosopher Peter Russell elaborates a similar view, and stresses the importance of personal spiritual growth, in order to build and to achieve synergy with the spiritual dimension of the emerging superorganism. This approach is most popular in New Age circles, which emphasize growth in consciousness rather than scientific modelling or the implementation of technological and social systems.

Systems theorists and cyberneticists commonly describe the emergence of a higher order system in evolutionary development as a “metasystem transition” (a concept introduced by Valentin Turchin) or a “major evolutionary transition”.[15] Such a metasystem consists of a group of subsystems that work together in a coordinated, goal-directed manner. It is as such much more powerful and intelligent than its constituent systems. Francis Heylighen has argued that the global brain is an emerging metasystem with respect to the level of individual human intelligence, and investigated the specific evolutionary mechanisms that promote this transition[16]

In this scenario, the Internet fulfils the role of the network of “nerves” that interconnect the subsystems and thus coordinates their activity. The cybernetic approach makes it possible to develop mathematical models and simulations of the processes of self-organization through which such coordination and collective intelligence emerges.

In 1996, Francis Heylighen and Ben Goertzel founded the Global Brain group, a discussion forum grouping most of the researchers that had been working on the subject of the global brain to further investigate this phenomenon. The group organized the first international conference on the topic in 2001 at the Vrije Universiteit Brussel.

After a period of relative neglect, the Global Brain idea has recently seen a resurgence in interest, in part due to talks given on the topic by Tim O'Reilly, the Internet forecaster who popularized the term Web 2.0,[18] and Yuri Milner, the social media investor.[19] In January 2012, the Global Brain Institute (GBI) was founded at the Vrije Universiteit Brussel to develop a mathematical theory of the “brainlike” propagation of information across the Internet. In the same year, Thomas W. Malone and collaborators from the MIT Center for Collective Intelligence have started to explore how the global brain could be “programmed” to work more effectively,[20] using mechanisms of collective intelligence. The complexity scientist Dirk Helbing and his NervousNet group have recently started developing a "Planetary Nervous System", which includes a "Global Participatory Platform", as part of the large-scale FuturICT project, thus preparing some of the groundwork for a Global Brain.[21]

In July 2017 Elon Musk founded the company Neuralink, which aims to create a Neural Lace, which is a concept invented by the novelist Iain M. Banks and basically refers to a machine interface woven into the brain, to allow the user to access all available human information. A core driver behind this business idea is Mr Musk’s argument, that human beings soon have to embrace brain implants to stay relevant in a world which, he believes, will soon be dominated by artificial intelligence. [22] The firm raised $27m from 12 Investors in 2017 [23].

A common criticism of the idea that humanity would become directed by a global brain is that this would reduce individual diversity and freedom,[24] and lead to mass surveillance.[25] This criticism is inspired by totalitarian forms of government, as exemplified by George Orwell's character of "Big Brother". It is also inspired by the analogy between collective intelligence or swarm intelligence and insect societies, such as beehives and ant colonies, in which individuals are essentially interchangeable. In a more extreme view, the global brain has been compared with the Borg,[26] the race of collectively thinking cyborgs conceived by the Star Trek science fiction franchise.

Global brain theorists reply that the emergence of distributed intelligence would lead to the exact opposite of this vision.[27][28] The reason is that effective collective intelligence requires diversity of opinion, decentralization and individual independence, as demonstrated by James Surowiecki in his book The Wisdom of Crowds. Moreover, a more distributed form of decision-making would decrease the power of governments, corporations or political leaders, thus increasing democratic participation and reducing the dangers of totalitarian control.

^Andrews, D. (February 1986). "Information routeing groups – Towards the global superbrain: or how to find out what you need to know rather than what you think you need to know". Journal of Information Technology. 1 (1): 22–35. doi:10.1057/jit.1986.5.

^H.G. Wells. The New Machiavelli. But the ideas marched on, the ideas marched on, just as though men's brains were no more than stepping-stones, just as though some great brain in which we are all little cells and corpuscles was thinking them! ... And then I came back as if I came back to a refrain; — the ideas go on — as though we are all no more than little cells and corpuscles in some great brain beyond our understanding....

It from bit and fit from bit. On the origin and impact of information in the average evolution. Includes how life forms originate and from there evolve to become more and more complex, like organisations and multinational corporations and a "global brain" (Yves Decadt, 2000). Book published in Dutch with English paper summary in The Information Philosopher, http://www.informationphilosopher.com/solutions/scientists/decadt/